In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
Ñawpaq qillqasqapiña rimasqanchikpi, Apocalipsis chunka kaqpi uraykamuq angel hina Cristomanta rimashaqta sut’inchashan, atiyniyuq angel hina Cristoqa “Satanáswan hatun ch’aqwaypa tukukuynin rikch’ayninkunapi imayna ruwasqanta” rikuchin. Cristo allin lado chakinwan lamar qochapi, lluq’i lado chakinwantaq ch’aki allpapi churakusqan “ñiqiyninqa” “llapa kay pachapa hawanpi paypa aswan hatun atiyninta, kamachikuyninta ima sut’inchan.” Cristo “hatun kunkawan” waqyaspaqa, “waqyarqan” “imaynan leon qaparichkan hinata.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Cristoqa rikuchinqa Tukuy-Atiyninta “hatun ch’aqwaypa tukukuynin rikch’ayninkunapi”; hinaspa Cristoqa Tukuy-Atiyninta rikuchispaqa, Judá ayllumanta León hina ruwan.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
“Qispichiqqa Juanpa ñawpaqenman riqsichisqa kachkan ‘Judá ayllumanta León’ nisqapa, hinallataq ‘wañuchisqa hina Cordero’ nisqapa unanchaqninkunawan. Apocalipsis 5:5, 6. Kay unanchakuna rikuchin llapa atiyyuq kallpapa hukllayniyta, kikinman qusqay munakuyniyuqwan. Judápa Leónninqa, paypa gracianta mana chaskiqkunapaq manchaypaq hina kaq, kasukunata kasukuqkunapaq, cheqap sonqoyuqkunapaqqa Diospa Corderonmi kanqa.” Hechos de los Apóstoles, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Cristopa rikch’akuynin Judá ayllumanta León hina, paypa llamk’ayninta sumaqta qhawachin, iskriq profeciakunata sellaypi chaymanta kichariypipas, paypa divina p’unchayninman hina. Runapa probacionnin tukukuyta qayllamanta, “tiempoqa qayllañam” nisqa kaptin, huk especial Biblia cheqaq yachachiy kicharisqa kanqa, mayqenmi reqsichin “imatachus utqaylla pasanan tiyan.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristopa Revelaciónninta, maytataq Dios payman qorqan, sirviente-kunaman rikuchinampaq imakuna utqayllam hunt’akunanpaq kasqanta; chaytaq angelninwan kachaspam siñalarqan sirvienten Juanman. Paymi testimonio qorqan Diospa siminmanta, Jesucristopa testimoniomantawan, tukuy imakunatapas rikuskankunamanta. Kusisqañam leyenqa, hinallataq kay profecíapa siminkunata uyariqkuna, chaypi qelqasqa kaqkunatapas waqaychaqkuna; pachaqa qayllaña kashanrayku. Revelación 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Maypacha “qayllapiña kashan” nisqanmanta cheqaqtapuni historiaman chayamuspanqa, huk saminchay rimarisqa kachkan qhelqaqkunapaq, uyariqkunapaq “hinaspa chaypi qhelqasqa imakunatapas waqaychaqkunapaq.” Kay sapaq willakuyqa pacha-man-tupaq willakuymi, chaytaqa reqsisqa kayta atinman “maypacha qayllapiña kashan” chayllapi. Chaymantataq—chay pachallapi, manaraq ñawpaqpiqa—runakunaqa atinqaku ñawiriyta, uyariyta “hinaspa chaypi qhelqasqa imakunatapas waqaychayta” Apocalipsis libropi. Maypacha “qayllapiña kashan” chayqa, chay “ñawiriq”, “uyariq” “hinaspa chaypi qhelqasqa imakunatapas waqaychaq” runakunaman rimarisqa saminchayqa, Danielpa libronta kicharisqa kasqanwan tupachkan “tukukuy pacha”pi.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Ichaqaqam, Daniel, simikunata wisq’ay, qillqasqatapas sellay tukupay p’unchaykama: askha runakunan kayman chayman purinqaku, yachaypas miranqa. Daniel 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
“Achkakuna” “kayman chayman purishaqkuna” (kayqa Diospa Siminta yachayta rikuchin) chayta ruwashanku “tukukuypa p’unchayninpi”, maypachachus Danielpa “libronpi” “wichq’asqa” karqan “simikuna” kichasqa kanku. Ichaqa hukñataq virgenkunapa clase kan, Estados Unidos nisqapi domingo kamachiy qhipamanlla kayman chayman purishaqkuna.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Qhawariychisqa, hamuq p’unchaykunaqa kanqa, nispa Señor Dios rimarin, ñoqaqa hallp’api muchuyta kachamusaq, mana t’antapa muchuyninta, nitaq yakupaq ch’akiytaqa, aswanpas Señorpa siminkunata uyarinapaq muchuyninta: hinaspan qochamanta qochakama purinqaku, chinchaymanta inti lloqsimuq chimpakama kayman chayman kallpachakuspanku Señorpa siminta mask’anqaku, ichaqa mana tarinqakuchu. Chay p’unchaypi sumaq sipaskuna hinaspa wayna qharikuna yaku ch’akiywan wañuy pataman urmanqaku. Samariapa huchanrayku jurakukuqkuna, hinaspa niqkuna: “Dan llaqtayki diosniyki kawsanmi”; hinaspa: “Beersebapa puriynin kawsanmi”; paykunallataq urmanqaku, manataq hayk’aqpas kutimunqakuchu. Amós 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Samariapa huchanqa karqan Acabwan Jezabelwan rikuchisqa hucha; Acabqa Estados Unidos nacionta sut’ichan, Jezabeltaq Iglesia Católica-ta. Jezabel, Acab, llullaq profetakunapas, Elíaswan Monte Carmelo-pi tupaqtin, domingo leyta rikch’achinku. Chay tupaypi iskay laya mana ch’uyayuq profetakuna karqanku: Baalpa profetankuna hinallataq sacha-mallkikuna ukhupi sacerdotekuna. Baalqa huk yupaychasqa diosmi karqan; huktaq, chay sach’a-mallkikuna ukhupi yupaychasqa, Astarotmi karqan. Baalqa qhari diosmi karqan, Astarottaq warmi diosmi karqan. Qharikama diosqa Estadota sut’ichin, warmikamaqa Iglesiata.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Dan llaqtasqa diosqa Samariapa ñawpaq rey Jeroboamwanmi sayarichisqa karqa, paymi qorimanta becerrota Bethelpi hinallataq Danpi hatarichirqan. Bethel sutinqa “Diospa wasi” ninmi, Dan sutitaq “juicio” ninmi; iskayninku kuskachasqaqa iglesiatawan estadota huñusqanta rikuchin, kaymi Estados Unidospi pasan domingo p’unchaw waqaychayta kamachinankupaq ñawpaqta. Chay iskay qorimanta becerrokunataq Aaronpa qorimanta becerronwanmi rikuchisqa karqan.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Uru wawqikunaqa uywa kanku, quriwan ruwasqa estatuaqa huk llikch’a kanki; chayrayku Aarónpa quri wawqi torollan, hinallataq Jeroboampa iskay quri wawqi torokunapas, Iglesiatawan Estadotawan hukllachasqa kayta rikuchinku, Estados Unidos llaqtapi domingo p’unchay kamachiy chanikuy manaraq churasqa kachkaptin. Jeroboampa kaqpiqa, iskay llaqtakuna iskay kaq testigota qunku Iglesiawan Estadowan hukllachasqa kaypa unanchasqanman, chaymi Apocalipsis libropi uywapa llikch’an nisqa sutichasqa kashan.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Beerseba llanqhayninqa Abrahampa rimanakuyninta rikuchin. “Beerseba” sutipa ñawpaq kaq rimayqa Génesis iskay chunka hukniyuqpi tarikun, chay pasajetataq apóstol Pablo p’unchayninpi wakinkuna nishaqtin: qespichisqa kayta chaskinapaqmi ceremonial leykunata hinallataq circuncisiónta waqaychanaykichik tiyan, nisqankuta sayachinapaq llamk’achin. Pabloqa chay pasajetata llamk’achin maypichus Beersebapa ñawpaq kaq rimaynin tarikun. Chay historiataqa iskay sapaq, hukninmanta hukninpa qhapaq t’aqanakusqa rimanakuykunata chay kikin willakuy ukhupi rimananpaq llamk’achin. Pabloqa warmi kamachisqapa churin Ismaelta llamk’achin runapa kallpanpi sayasqa rimanakuyta rikuchinapaq, hinaspataq Ismaelta Isaacwan tupachin, paytataq llamk’achin Diospa kallpanpi sayasqa rimanakuyta rikuchinapaq. Kay Bibliapa pasajenqa Beerseba sutipa ñawpaq kaq rimayninmi, qhipaman historiapi Pablotaq chay historiata llamk’achin kikin kawsay historiapi kaq huk situacionta sut’ichanapaq, chay situaciontaq bíblica historiapi rikuchisqa karqa. Pabloqa creespa yachachirqan bíblica historia kutimunanta.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Pabloqa Génesis iskay chunka hukniyuq qhapaq qillqamanta kay pasajeta iskay ch’iqniq pactokunata rikuchinampaq llamk’achiptinpas, pasajepi kan iskay pacto Diosqa Abrahamwan ruran, ichaqa mana chay iskay pactokunachu Pabloqa willakuy-mantam orqon. Chay pasajepi Diosqa wakmanta prometerqan ñawpaq promesan hunt’akunanta Abrahamta askha nacionkunapa taytan rurananpaq Isaac nisqawan, hinallataq prometerqan Ismael nisqata hatun naciónpa taytan rurananpaq. Huk Escritura pasajellapi, tawa pacto nisqakuna rimarisqa kachkan, hinaspa chaymi Escrituraspi Beerseba sutipa punta kuti rimarisqan.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Chayrayku Saraqa Abrahamman nirqan: “Kay sirvienta warmita, churinwan kuska, qarqoy; kay sirvienta warmipa churinqa mana waway Isaacwan kuska herenciata jap’inqachu” nispa. Chaymi Abrahamqa sinchi llakisqa karqan churinrayku. Hinaptin Diosqa Abrahamman nirqan: “Ama chay waynarayku, ni sirvienta warmiykirayku, sonqoykipi llakisqa kaychu; tukuy imatapas Sarapa nisusqaykita uyariy; Isaacpiqa mirayniyki sutichasqa kanqa. Sirvienta warmipa churintapas nacionta ruwasaq, mirayniyki kasqanrayku” nispa. Chaymi Abrahamqa tutamanta paqarin very temprano hatarispan t’antata, huk qipina unuta apaspa, Hagarman qorqan, rikranman churapayaspa, wawatapas, hinaspan payta kacharparqan. Paytaq ripuspa, Beersebapa chunniq pampapi puriykacharqan. Génesis 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Beersebaqa Abrahampa pactonta qhawachin. Chay kikin kapítulollapim Abrahamqa Abimelecwanpas pactota rurarqan.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Chay pachaqa Abimelechwan Phicholwan, paypa soldadonkunaq hatun kapitan, Abrahamman rimarqan, nispa: Diosqa qanwanmi kachkan tukuy ima ruwasqaykipi. Kunanqa, kaypi Diospa ñawpaqenpi juraway, ama llullakuspa trataychu noqawan, nitaj churiywan, nitaj churiypa churinwan; aswanpas, ima sumaq kuyakuyta noqa qanmanta rurarquni, chay hinallataq qanpas noqamanta ruranki, hinaspa kay allpamanpis maypichus qamqa tiyaykuspa purirqanki. Hinaqtin Abrahamqa nirqan: Jurasaqmi.
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Chaymi Abrahammanta Abimelecman, yaku p’uyumanta, maytataq Abimelecpa kamachinkuna qhapaq kallpawan qichusqaku. Hinaspa Abimelec nirqan: Mana yachanichu pichus kayta rurasqa kasqanta; manataqmi qan willawarqankichu, nitaq ñoqa uyarisqachu karqan kaymanta, kunankama.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Hinallataq Abrahamqa ovejakunata, wakakunatawan hap’ispa, Abimelecman qorqan; iskayninkutaq huk rimanakuyta ruwarqanku. Chaymantataq Abrahamqa qanchis china malta ovejakunata michiq ayllumanta sapanman churarqan. Hinaspa Abimelecqa Abrahamta nirqan: “Imatataq niyta munan kay qanchis china malta ovejakuna, qan sapanman churamusqayki?”
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
Hinaptinmi, Kay qanchis china uwijakunaqa makiymantam jap'ikunki, noqapaq testigo kananpaq, kay p'ukruta noqam allasqaymanta, nispa. Chayraykun chay chiqasta suticharqan Beerseba nispa; iskayninkum chaypi jurarqanku. Chayhinatan Beersebapi rimanakuyta ruwarqanku; hinaptin Abimelec hatarirqan, hinallataq ejercitonpa kurak capitan Phicolpas, hinaspan Filistea runakunapa hallp'ankuman kutirqanku. Abrahamtaq Beersebapi sach'akuna huertata tarpurqan, chaypitaq wiñay Dios, Señorpa sutinta qayarirqan.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Abrahamqa achka punchawkunam Filisteokunapa allpallanpi tiyara. Génesis 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Beershebaqa Diospa Abrahamwan rurasqan tratonpa unanchanmi. Bibliapi achka tratado historiakunami señalasqa kachkan, chaykunataq Beershebata Abrahampa tratonwan tinkuchin. “Beer” nisqaq p’uyum ninmi, “sheba” nisqataq “qanchis” ninmi. Shebaqa kikillan hebreo siminmi, chaymi “qanchis kuti” nisqaman tikrasqa kashan, chayta William Miller allinta yachaspa entienderqan Levitico iskay chunka suqtayuqpi iskay waranqa pisqa pachak iskay chunka watayuq profecíata rikuspa. Chayqa paypa tarisqan ñawpaq kaq “pacha profecía” karqan, hinaspataq 1863 watapi saqesqa ñawpaq cimiento cheqaq yachachiy karqan. Chay pasajepi maypichus “sheba” nisqa tawa imaymana versiculopi “qanchis kuti” nisqaman tikrasqa kashan, Diospa castigonmi, mayqinchus “qanchis kuti”wan rikuchisqa kashan, sutichasqa kashan “tratoniypa atipanakuy.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Chaymantaraq ñoqapas qankunawan contra purisqayta ruwasaq, hinaspataq huchaykichiskunamanta qanchis kutita astawan castigasqaykichik. Hinaspataq qankunaman espada apamusqaykichik, alianza-y paqarichisqan ch’aqwayta kutichinampaq; llaqtaykichiskunapi huñusqa kaptikichikqa, qankunapurapi unquy onqoyta kachamusqaykichik; hinaspataq awqaykichikpa makinman entregasqa qispichisqa kankichik. Levítico 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
“Qanchis kuti” nisqaman tikrasqa simi, hinaspa Levítico iskay chunka suqtayuqpi Diospa rimanakuyninpa “phiñasqa atipanakuy” nirqanta rikuchiq, Beerseba sutipi kaq “sheba” simiqa, Daniel qillqapipis iskay kutita tikrasqa kachkan: huk kutitaqa “juramento” nisqaman, Moiséspa ley ninapi qillqasqa kaqman; huk kutitaq “maldición” nisqaman. “Juramento” niskawan “maldición” niskawanqa iskayninpas “sheba” simimanta tikrasqa kanku; chayqa mana “qanchis”llachu nin, aswanpas rimanakuyta icha “juramento”ta yuyarichin, chayta p’akisqaqa “maldición”ta apamun.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Arí, llapa Israelmi kamachiykita p’amparqa, karunchakuspan mana rimayniki kasukunankupaq; chayraykun ñoqaykuman ñakay ñak’ariy urmamun, hinallataq Diospa kamachin Moiséspa qillqasqanpi qillqasqa juramentupas, paypa contranpi huchallikusqaykurayku. Daniel 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
“sheba” nisqaqa, ichaqa qanchis nisqaqa, Beershebaq pukyupi qanchis oveja wawata haywasqankuwan sut’ichasqa, pactota rikuchin. Hinallataq Diospa pacton, utaq Paypa juramenton, ninmi: kasukuqkuna kawsanku, mana kasukuqkunaqa wañunku.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Beersebaqaqa Abrahanpa iñiyninwan rikuchisqa pactota unanchan. Chayrayku, Amos qanchis pusaqniyoqpi “sumaq sipaskuna”, Mateo iskay chunka phisqayuqpi “mana yuyayniyoq sipaskuna”, hinaspa Daniel chunka iskayniyoqpi “millaykuna” nisqakunaqa, “Samariapa huchanrayku” juraspankuqa, Jezabelpa unanchanman (papakuy kamachiqman) yupaychayta jurashanku, paymi Ahabwan (Naciones Unidaswan) wañuy huchapi urmarqan, hinaspa bestiapa rikch’ayninpa hawanpi (Estados Unidospa hawanpi) kamachin.
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Chay kikillan “sumaq sipaskuna” nispanku “Danpa diosniykiqa kawsan” nispankuqa, qorimanta rurusqa torochapa rikchayninmanmi qonqorikunku, iskay testigokuna (Aarón, Jeroboam) reqsichisqan hina. Qori torochaqa uywapa rikchaynintam unancharin, chaymi iglesiapaq estadopaqwan huñusqa kasqanmanta.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Chayllaña ñustakuna “Beershebaq ñanninqa kawsan” nispa rimaptinku, “manner” simiqa “ñan” ninanmi. Kayqa chay kikin siminmi, Jeremías 6:16pi “ñawpaq ñankunaq” “ñankunanta” reqsichinapaq kaq. Chay ñustakunaqa ninanku, animalpa rikch’ayninman qonqorikuspankupas, paypa kamachikuyninpa señalninta chaskispankupas, Abrahampa wawankunarahm kanku nispa. Paykunaqa mancharisqa sonqowan Diospa Siminpi mayman mayman purispa, “inti lloqsimuy”wan chay “chincha”manta, hinallataq “lamar qochamanta lamar qochakama” sut’ichasqa willakuyninta maskhashanku, hinaspataqraqmi Séptimo-día Adventistakuna kasqankuta mañakunku; ichaqa ñam qhepamanmi.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Ichaqa inti llaqtamanta, ichaqa chinchaymanta willakuykuna payta mancharichinqa; chayrayku hatun phiñakuyniyoq lloqsimunqa chinkachinapaq, achka runakunata tukuyta usuchinapaq. Hinaspa kamachikuy wasinpa toldonkuna iskay qochakuna chawpinpi, hatun yupaychasqa ch’uya urqupi sayachinqa; ichaqa tukukuyninman chayamunqa, mana pipas yanapanqachu. Daniel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Chayqa sipas vírgenes nisqakunaqa kay ñawpaq iskay versículokunapa willakuyninta maskhashanku. Qhipa waqyay willakuy, pacha tukukuypi 1989 watapi kichasqa karqan, maypachachus Daniel chunka hukniyuq, versículo tawa chunka nisqapi sut’inchasqa hina, ñawpaq Unión Soviética nisqata rikch’achiq “nación”-kuna papadouan Estados Unidoswan pichasqa karqanku, chaymi papadopa qhipa hatariyninta hinaspa urmayninta reqsichin. Kay iskay versículopi inti lluqsimuywan hinaspa chinchaywan rikch’achisqa huk willakuy rey del norte-ta (papa-ta) phiñachin, hinaspa qhipa qatiykachay qallarin; chaytaq versículo tawa chunka phisqayuqpi tukukun, maypachachus papadopa “tabernáculos”-ninkunata tarpuykun, chay simitaq hebreo simimanta hamun “carpa” niq ninanpaq (carpataq iglesia-pa símbolom), ichaqa paypa “palacio”-npa “tabernáculo”-nmi, chaytaq estado-ta rikch’achin. Maypichus iglesiawan estadowan hukllachasqa carpa-ta churaykun, utaq Juan Revelaciónpi sutichasqan hina, bestia-pa imagen-ninta, chayqa “lamarkuna chawpinpi” kashan, achka rimaypi. Sumaq sipas vírgenes nisqakunaqa Daniel chunka hukniyuqpa versículo tawa chunka tawayuq hinaspa tawa chunka phisqayuqpi rikch’achisqa qhipa waqyay willakuyta maskhashanku, hinaspa qatiq versículollapim Miguel sayarin hinaspa gracia pacha wisq’akun. Chay pachataq Amos 8:14 nin sumaq sipas vírgenes nisqakunaqa “urmanqaku, manataq hayk’aqpas kutimunqakuchu” nispa.
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Suma sipas ñust’akuna kikinchikta “Adventistakuna qanchis p’unchaymanta” nispa sutichakunku chay pachallapi uywakunaq millay kaqninta yupaychaspa k’umuykuchkanku, Juanqa paykunata rikuchin judíokuna hina, “judíokunan” nispa ninakuq, ichaqa mana cheqaq judíokunachu kasqankuta. Paykuna Abrahampa wawan kasqankuta niykachanku, ichaqa llullakunku.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Qhawariy, Satanaspa sinagoganmanta kaqkunata, paykuna “judíokuna kashanchik” nispa ninakunku, ichaqa mana chayhina kanku, llullakuspa; qhawariy, paykunata hamuchisaq chakiykipa ñawpaqninpi k’umuykuspa yupaychaykuchun, hinaspa yachanankupaq qamtam munakurqani. Apocalipsis 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Paykunaqa papakunap señalta chaskisqanku, chayraykutaq paypa characterninta chaskisqanku. Ñinkuña Judío kasqankuta, icha ñinkuña sábado p’unchawta waqaychaq Adventista kasqankuta, ichaqa chaymantaqa papap characterninta apanku, paymi wakin imakunawan kuska “Diospa templonpi” tiyaykun. Ñinkuña Adventista kasqankuta, icha ñinkuña Adventistakunapa templonpi kasqankuta, ichaqa mana aswanchu Adventista kanku imaynachus papa mana cristiano kasqanchu.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
“Kaymanman puriqman puriykuqkuna” “Señorpa siminta” mask’aspaqa, manam Daniel qillqapi reqsichisqa “yachaqkuna”chu kanku—ichaqa “vírgenes” nisqaqa paykunam reqsichisqa kanku. Rikch’arinmi chay versículokunapi purispa, yarqaywan, yakunaywan wañuqkunaqa manam “entiendenchu” “Señorpa siminkunata”, imaraykuchus chay versículokunapim kikinta mask’ashanku. Señorpa Simin, prueba wichq’ay tukunanpaq justollaña rikuchisqa kaq, Jesucristopa Revelaciónninmi; hinaspa mana yuyayniyuq, millay, utaq “sumaq vírgenes” nisqakunaqa Danielpa qillqanmantam mana entienderqankuchu yachay yapakusqanta. Paykunaqa manam kasqachu chay kasqan aceite necesario, Mateopa yachachisqan hina, kasarakuyman qatiq rinankupaq.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
Chay “yarqayqa” probationpa tukukuyninmi. Amospa “sipaskuna” t’aqtapi t’antata maskhaqkuna (Diospa Siminta) hinallataq unuta (Santo Espirituta), Danielpa “mana allinkuna” kasqankum, paykunaqa mana “entiendeyta” atinkuchu. Paykunaqa Mateo pa mana yuyaysapa sipaskunan kanku, Santo Espirituta maskhaqkuna; chayta kimsa testigokuna huñuspa reqsichin, pichus reparanku kasarakuyman wakichikunankupa oportunidadninku ña pasasqanta, mana qharakuyniyuq kasqankuta bodasman rinankupaq, imaraykuchus mana munarqankuchu “uyariyta” kaykunan p’istarisqa kasqanmanta sapaq willakuyta. Pacha mantapacha sapaq willakuy p’istarisqa kasqanmantaraq, probationpa tukukuyninkama, chaymi qhepa qayakuynin salvacionpaq. Chay pacha manaraq wakichisqa chayamuyqa, kay simikunata uyarinapaq wakichikuymi: “¡Ancha qhipa!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Kan huk pacha kanan mana allin kaypi, llullakuypi hinaspa pantasqa yuyaypi, wañuypa llanthunpi kashan,—puñushan, puñushan. Pitaq sonqonpi nanayta mallin kaykunata rikch’achinankupaq? Ima voztataq paykunaman chayanman? Yuyayníyqa hamuq p’unchaykunaman apasqa karqan, chay señal qosqa kanqa chaypacha. ‘Qhawariy, Qosan hamushan; lloqsimuychik paywan tinkuq.’ Ichaqa wakinkunaqa qhipaykuchkanku aceitetam maskhaspa lamparankuta hunt’achinankupaq, hinaspa unayña kasqapi tarinqaku character nisqaqa, aceitewan rikuchisqa, mana hukman qusqaqa kasqanta.” Review and Herald, February 11, 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Chunka sipas yachaq chunkaq runakunamanta rikch’achisqa willakuypi sut’inchasqa qatiqmi aswanta rikuchin aceite-ta character-ta, ichaqa “quri aceite” hinallataq “santo aceite” nisqapas “Diospa Espíritun”pa willakuyninkunatam rikuchin.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Llapa kay pachap Apuyninpa qayllanpi sayaq ñakchasqakunaqa, ñawpaq Satanásman qusqan pakay kerubín kasqan churakuyniyuqmi kanku. Tiyananpa muyuriqninta muyuntin santo kaqkunawanmi Señorqa kay pachapi tiyakuqkunawan mana pichqa pichqayuq rimayninta sapa kutin wiñachin. Qori aceiteqa chay graciata sut’inchan, mayqenwanta Diosqa iñiqkunapa mecheronkuna hunt’asqa waqaychan, ama llawlliykuspa wañunankupaq. Manachus kay santo aceite hanaq pachamanta Diospa Espiritunpa willakuyninkunapi paramusqanman hina uraykamunman karqan chayqa, mana allin atiynikuna runakunata llapantaq atipaykuspa kamachinman karqan.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Diosqa mana yupaychasqa kachkan, pay qespichisqankunata mana chaskisqanchikrayku. Chay hinapin qori aceitetapas mana chaskinchikchu, chaytaqa sunqunchikkunaman wiñachinman karqan, tutapi kaqkunaman willasqa kananpaq. Qayakuq hamuqtin, “Qhawariychik, qosantin hamushan; lluqsiychik taripaq,” santo aceitemana chaskiqkuna, mana Cristoq gracian sunqunkupi waqaychaqkunaqa, mana yuyayniyuq sipaskunahinataq tarinqaku, Señor-ninkuta tinkunankupaq mana wakichisqa kasqankuta. Paykunap kikinpiqa manan atiyniyuqchu chay aceitetapas tariyta, kawsayninkupis thuñisqa tukupun. Ichaqa Diospa Santo Espiritunta mañakusqa kaptin, Moisés hina ruwakuspanchik, “Gloriaykita rikuchiy,” nispa, Diospa munakuyninmi sunqunchikkunapi hunt’achisqa kanqa. Qori t’uyukunawanmi qori aceiteqa noqanchikman chayamunqa. “Manan kallpawanchu, manataq atiyniywanchu, aswanpas Espírituywanmi, nispa Señor de los Ejércitos.” Chiqap Kusay Intipa lliphipiq k’anchayninkunata chaskispanmi, Diospa wawakunaqa kay pachapi achkikuna hina lliphipinqaku. Review and Herald, 20 julio, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Amospi “kayman chayman” phawaykachasqakunaqa astawanmi testimoniota yapan, pisiq p’unchaw Adventista nishqa t’aqaqa mayqinkunachus “hamut’anankupaq” atipanakuyta mana chaskinku, Apocalipsis libro-manta sapaq willakuyta, mayqinchus kichasqa kachkan “tiempoqa qayllapiña kachkan” nisqapi.
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Kunanqa aswan hatun peligro p’unchaykunapi kawsashanchik, hinaspa mana mayqenchikpas qhipayta ruwananchu Cristo hamuyninpaq wakichikuy maskhaspa. Ama pipas pantaq sipaskunapa ejemplonta qatichunchu, nispa yuyarispa allin kasqanta suyayta crisis chayamunankama chay pachapi sayarinanpaq carácter wakichikuyta tarinankama. Qhipa p’unchayña kanqa Cristo-pa chanin kayninta maskhananpaq invitadokuna waqyachisqa hinaspa qhawasqa kaptinku. Kunanmi tiempo Cristo-pa chanin kayninta churakunapaq,—casarakuy p’achata, chaywan Cordero-pa casarakuy mikhuyman yaykunaykipaq allichasqa kanaykipaq. Parábolapi, pantaq sipaskuna aceitetam mañakuspanku rikuchisqa kanku, ichaqa mañakusqankuman hina mana chaskirqankuchu. Kayqa chaykunapaq símbolom, paykuna mana wakichikusqankurayku carácter-ta wiñachispa crisis p’unchaypi sayarinankupaq. Hinallataq kanman hina, ayllu masinkuman rispa ninman: “Qowayki carácter-niykita, manachá chinkasaqchu.” Yachaqkunaqa mana atirqankuchu aceitenkuta pantaq sipaskunapa waqllasqa mechankuman qusqayta. Carácterqa mana apasqa qusqachu. Mana rantinapaqchu nitaq ranticunapaqchu; hap’inapaqmi. Señorqa sapa runamanmi oportunidadta qorqan justo carácter-ta tarinankupaq probation pacha horaskunapi; ichaqa mana mayqan ñantaq allicharqanchu huk runa hukman qunampaq chay carácter-ta, payqa sasachakuy experienciakunata pasaspa, Yachachiq Hatunmanta yachaykunata yachaspa wiñachisqanman hina, chayrayku pruebas ukupi paciencia-ta rikuchinampaq, hinaspa fe-ta ruranaqpaq, chaywan mana atikunapaq hina orqokunatapas suchuchinampaq. Mana atikunchu munakuypa q’apayninta qusqay,—hukman qoqayta llamp’u kayta, yachaywan ruranata, hinaspa mana sayk’uy perseveranciata. Mana atikunchu huk runa sonqonmanta huk sonqoman Diospa hinaspa runamasinpa munakuyninta talliyta.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Ichaqa p’unchay hamunqan, ñawpachataña qayllamun, maypachachus sapa laya kawsay-sayninqa huk sapaq watukuyninwan rikuchisqa kanqa. Pikunachus kamachikuy-man chiqapta sayaspa qhipakaman iñiyta ruranku, paykunan kanqaku ñawpaq horasninpi suyay p’unchayninkama riksichisqa, watukusqa, sasachakuypi chiqap kasqankuta qhawachiqkuna, hinaspa Cristo-hina kasqaman hina kawsay-sayninkuta rurakusqakuna. Chaykunan kanqaku Cristo-wan sumaqta reqsinakuyta wiñachiqkuna, paypa yachayninwan, allin kayninwan ima, Diospa kayninpi hukninchasqa kaqkuna. Ichaqa mana pipas huk runaman sonqonpa tukuyninpi yupaychayta, yuyayninpa allin sayninkunata qunchu, nitaj pisiyninkunata moral kallpawan hunt’achinchu. Sapanchikmi ancha achkata hukninchikpaq ruwasunchik runakunaman Cristo-hina ejemplota quspa, chaywan paykunata Cristo-man rispa kallpachispa, mayqan kuska chiqap kay mana paykunapaq kasqanrayku taripaypi mana sayayta atinkumanchu. Runakuna mañakuywan yuyaymanan allinta churaykuchkanman kawsay-saynita ruranamanta ancha importante kaqta, hinaspa Diospa qispichisqa qawariyninman hina kawsay-sayninkuta rurakunanpaq.” The Youth’s Instructor, January 16, 1896.